Next; Self-existence combined with unity must include the probable attribute, or character, Ubiquity; as I now proceed to show. On the same principle as that by which we have seen Something to be likelier than Nothing, we conclude that the same Something is more probable to be every where, than the same Nothing (if the phrase were not absurd), to be any where: we may, so to speak, divide infinity into spaces, and prove the position in each instance: moreover, as that Something is essentially--not a unit as of many, but--unity involving all, it follows as most probable that this Whole Being should be ubiquitous; in other parlance, that the one God should be every where at once: also, there being no limit to what we call Space, nor any imaginable hostile power to place a constraint upon the One Great Being, this Whole Being must be ubiquitous to a degree strictly infinite: "HE is in every place, beholding the evil and the good." Such a consideration (and it is a perfectly true one) renders necessary the next point, to wit, that God is a Spirit. No possible substance can be every where at once: essence may, but not substance. Corporeity in any shape must be local; local is finite; and we have just proved the anterior probability of a One great Existence being (notwithstanding unity of essence) infinite. Illocal and infinite are convertible terms: spirit is illocal; and, as God is infinite--that is, illocal--it is clear that "God is a Spirit." We have thus (not attempting to build up faith by such slight tools, but only using them to cut away prejudice) arrived at the high probability of a God invested with His natural qualities or attributes; Self-existence, Unity, the faculty of being every where at once and that every where Infinitude; and essentially of a Spiritual nature, not material. His moral, or accidental attributes (so to speak), were, antecedently to their expression, equally easy of being proved probable. First, with respect to Power: given no disturbing cause--(we shall soon consider the question of permitted evil, and its origin; but this, however disturbing to creatures, will be found not only none to God, but, as it were, only a ray of His glory suffered to be broken for prismatic beauty's sake, a flash of the direction of His energies suffered to be diverted for the superior triumph of good in that day when it shall be shown that "God hath made all things for himself, yea, even the wicked for the time of visitation")--with the _datum_ then of no disturbing cause obstructing or opposing, an infinite being must be able to do all things within the sphere of such infinity: in other phrase, He must be all-powerful. Just so, an impetus in vacuity suffers no check, but ever sails along among the fleet of worlds; and the innate Impulse of the Deity must expand and energize throughout that infinitude, Himself. For a like reason of ubiquity, God must know all things: it is impossible to escape from the strong likelihood that any